Sthaviravāda
The
Sthavira nikāya (
SanskritSanskrit "Sect of the Elders"; traditional
Chinese: 上座部; ; pinyin: Shàngzuò Bù) was one of the early
Buddhist schools. They split from the majority Mahāsāṃghikas at
the time of the Second Buddhist council.[1]Contents1 Scholarly views1.1 Origin
1.2 Language
1.3 Legacy2 Relationship to Theravāda2.1 Modern scholarly accounts
2.2 Ancient Indian scholarly accounts
2.3 Theravādin accounts3 See also
4 References
5 External linksScholarly views[edit]
Origin[edit]
The
Sthavira nikāya (
SanskritSanskrit "Sect of the Elders"; traditional
Chinese: 上座部; ; pinyin: Shàngzuò Bù) was one of the early
Buddhist schools
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Early Buddhist Texts
Early Buddhist Texts (EBTs) or Early Buddhist Literature refers to the
parallel texts shared by the Early Buddhist schools, including the
first four Pali Nikayas, some Vinaya material like the Patimokkhas of
the different Buddhist schools as well as the Chinese Āgama
literature.[1][2] Besides the large collections in Pali and Chinese,
there are also fragmentary collections of EBT materials in Sanskrit,
Khotanese, Tibetan and Gāndhārī. The modern study of early
pre-sectarian Buddhism often relies on comparative scholarship using
these various early Buddhist sources.[3]
Some scholars such as Richard Gombrich and A.K
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PaisaciPaishachi (IAST: Paiśācī) is a largely unattested literary language
of the middle kingdoms of India mentioned in
PrakritPrakrit and Sanskrit
grammars of antiquity. It is found grouped with the
PrakritPrakrit languages,
with which it shares some linguistic similarities, but is not
considered a spoken
PrakritPrakrit by the grammarians because it was purely a
literary language, but also due to its archaicism.[3]Contents1 Identity
2 Literature
3 See also
4 ReferencesIdentity[edit]
The etymology of the name suggests that it is spoken by piśācas,
"ghouls". In works of
SanskritSanskrit poetics such as Daṇḍin's
Kavyadarsha, it is also known by the name of Bhūtabhāṣa, an
epithet which can be interpreted either as a "dead language" (i.e.
with no surviving speakers), or as "a language spoken by the dead"
(i.e
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Vaibhāṣika
The
Vaibhāṣika was an early Buddhist subschool formed by adherents
of the Mahāvibhāṣa Śāstra, comprising the orthodox Kasmiri
branch of the Sarvāstivāda school. The Vaibhāṣika-Sarvāstivāda,
which had by far the most "comprehensive edifice of doctrinal
systematics" of the early Buddhist schools,[1] was widely influential
in India and beyond.[2]
The school was originally of a mystical nature, later developing into
more materialistic concerns with a focus upon
MaterialismMaterialism and
'existent phenomena' (Tibetan: yod-pa). The key tenets of this school
are "that no mental concept can be formed except through direct
contact between the mind, via the senses, such as sight, touch, taste,
etc., and external objects".[3]
Berzin (2007) elaborates this further:Vaibhashika asserts sensory nonconceptual cognition of an object
through direct contact with it, without the medium of a mental aspect
of the object
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Vibhajyavāda
Vibhajyavāda (Sanskrit; Pāli: Vibhajjavāda; traditional Chinese:
分別說部; ; pinyin: fēnbiéshuō-bù) was a group of Sthavira
Buddhist schools of early Buddhism, who rejected the Sarvastivada
teachings at the Third Buddhist council (ca. 250 BCE).Contents1 Nomenclature and etymology
2 History
3 Sectarian views
4 See also
5 References
6 Sources
7 Further reading
8 External linksNomenclature and etymology[edit]
The word Vibhajyavāda may be parsed into vibhajya, loosely meaning
"dividing", "analyzing" and vāda holding the semantic field:
"doctrine", "teachings".[1] According to Andrew Skilton, the analysis
of phenomena (Skt
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PinyinHanyu PinyinHanyu PinyinRomanizationRomanization (simplified Chinese: 汉语拼音;
traditional Chinese: 漢語拼音), often abbreviated to pinyin, is
the official romanization system for
Standard ChineseStandard Chinese in mainland
ChinaChina and to some extent in Taiwan. It is often used to teach Standard
Mandarin Chinese, which is normally written using Chinese characters.
The system includes four diacritics denoting tones.
PinyinPinyin without
tone marks is used to spell
Chinese names and words in languages
written with the Latin alphabet, and also in certain computer input
methods to enter Chinese characters.
The pinyin system was developed in the 1950s by many linguists,
including Zhou Youguang,[1] based on earlier form romanizations of
Chinese
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SanghaSanghaSangha (Pali: saṅgha; Sanskrit: saṃgha; Sinhalese:
සංඝයා; Thai: พระสงฆ์; Tamil:
சங்கம்; Chinese: 僧伽; pinyin: Sēngjiā[1]; Wylie: dge
'dun[2]) is a word in
PaliPali and
SanskritSanskrit meaning "association",
"assembly", "company" or "community" and most commonly refers in
BuddhismBuddhism to the monastic community of bhikkhus (monks) and bhikkhunis
(nuns). These communities are traditionally referred to as the
bhikkhu-sangha or bhikkhuni-sangha
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Buton Rinchen Drub
Butön Rinchen Drup (Tibetan:
བུ་སྟོན་རིན་ཆེན་གྲུབ་, Wylie:
bu ston rin chen grub), (1290–1364), 11th Abbot of Shalu Monastery,
was a 14th-century Sakya master and Tibetan Buddhist leader. Shalu was
the first of the major monasteries to be built by noble families of
the Tsang dynasty during Tibet's great revival of Buddhism, and was an
important center of the Sakya tradition. Butön was not merely a
capable administrator but he is remembered to this very day as a
prodigious scholar and writer and is Tibet's most celebrated
historian.Contents1 Biography
2 See also
3 Sources
4 Further reading
5 External linksBiography[edit]
Buton was born in 1290, "to a family associated with a monastery named
Sheme Gomne (shad smad sgom gnas) in the Tropu (khro phu) area of
Tsang ... [his] father was a prominent Nyingma Lama named Drakton
Gyeltsen Pelzang (brag ston rgyal btshan dpal bzang, d.u.)
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Prakrit
The Prakrits (Sanskrit: प्राकृती prākṛta,
Shauraseni: pāuda, Jain Prakrit: pāua) are any of several Middle
Indo-Aryan languages.[2][3]
The
Ardhamagadhi (or simply Magadhi) Prakrit, which was used
extensively to write the scriptures of Jainism, is often considered to
be the definitive form of Prakrit, while others are considered
variants thereof.
PrakritPrakrit grammarians would give the full grammar of
Ardhamagadhi first, and then define the other grammars with relation
to it
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Apabhraṃśa
Apabhranśa (Sanskrit: अपभ्रंश,
IPA: [əpəbʱrən'ʃə], Prakrit: Avahansa) is a term used by
vyākaraṇin (grammarians) since Patañjali to refer to the dialects
prevalent in the Ganges (east and west) before the rise of the modern
languages. In Indology, it is used as an umbrella term for the
dialects forming the transition[1] between the late Middle and the
early Modern Indo-Aryan languages, spanning the period between the 6th
and 13th centuries CE
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Dharmaguptaka
The
DharmaguptakaDharmaguptaka (Sanskrit; Chinese: 法藏部; pinyin: Fǎzàng bù)
are one of the eighteen or twenty early Buddhist schools, depending on
the source. They are said to have originated from another sect, the
Mahīśāsakas. The Dharmaguptakas had a prominent role in early
Central Asian and Chinese Buddhism, and their
PrātimokṣaPrātimokṣa (monastic
rules for bhikṣus and bhikṣuṇīs) are still in effect in East
Asian countries to this day, including China, Vietnam, Korea, and
Japan
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Sarvāstivāda
The Sarvāstivāda (Sanskrit; Chinese: 說一切有部; pinyin: Shuō
Yīqièyǒu Bù) were an early school of
BuddhismBuddhism that held to the
existence of all dharmas in the past, present and future, the "three
times".[1]
The Sarvāstivādins were one of the most influential Buddhist
monastic groups, flourishing throughout Northwest India, Northern
India, and Central Asia
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Vatsīputrīya
The Pudgalavāda (Sanskrit; Chinese: 補特伽羅論者; pinyin:
Bǔtèjiāluō Lùnzhě) or "Personalist" school of Buddhism, was a
grouping of early Buddhist schools that separated from the Sthavira
nikāya around 280 BCE. Prominent groups classified as Pudgalavāda
include the Vātsīputrīya nikāya and the Saṃmitīya nikāya.Contents1 Pudgala or "person"
2 Criticisms of the pudgala theory
3 Relationship to the Saṃmitīya
4 Notes
5 See also
6 Further reading
7 External linksPudgala or "person"[edit]
The Pudgalavādins asserted that while there is no ātman, there is a
pudgala or "person", which is neither the same as nor different from
the skandhas. The "person" was their method of accounting for karma,
rebirth, and nirvana
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